Prophetic Hadiths (Peace Be Upon Him)
Hadith Number 1
Narrated by Abdullah bin Mughaffal (May Allah be pleased with him)
عن عبد الله بن المغفل قال قال رسول الله ما بين كل اذانين صلاة بين كل اذانين صلاة ثم قال الثالثة لمن شاء
It is narrated from Abdullah bin Mughaffal (RA) that the Messenger of Allah (PBUH) said: “Between every two Adhans there is a prayer.” After saying this twice, he said the third time: “Whoever wishes may pray.”
Here, the two Adhans refer to the Adhan and the Iqamah because Iqamah is also called Adhan. That is why Imam An-Nasa’i established a chapter in his Sunan on this hadith as follows:
«الصلوة بين الاذان والاقامة»
That is, the statement about the prayer between the Adhan and the Iqamah. And Hafiz Ibn Hajar
writes in the explanation of this hadith that:
«قوله بين كل اذانين أى اذان و اقامه» meaning it refers to the Adhan and the Iqamah. Qastalani
also agrees with this.
Question: Apparently, does Adhan mean only Adhan?
Answer: If so, then the meanings of this hadith would become meaningless and useless. «فتح الباري» on the mentioned page states: «ولا يصح حمله على ظاهره لان الصلوة بين الاذانين مفروضة والخبر ناطق بالتخيير لقوله لمن شاء» meaning it is not correct to understand it literally as Adhan because between two Adhans there is the obligatory prayer, and here the words are “whoever wishes may pray.” Therefore, Adhan is not meant here because the hadith refers to a voluntary prayer, i.e., Sunnah.
Question: Why is Iqamah called Adhan?
Answer:
states:
« أى الاذان والاقامة فهو من باب التغليب او الاقامة اذان بجامع الاعلام فالاول للوقت و الثاني للفعل»
Meaning it refers to Adhan and Iqamah, and here Iqamah is called Adhan by way of metaphor, i.e., using one name for two things, for example, calling the sun and the moon «القمرين» or القمران, Maghrib and Isha العشائين, or Dhuhr and Asr العصرين, etc. Or because the word Adhan means to inform or notify, and since Adhan is for announcing the time of prayer and Iqamah is for announcing the start of prayer, therefore Iqamah is called Adhan. Viewers! This hadith explains that one should pray between every Adhan and Iqamah, and this includes the Maghrib Adhan and Iqamah as well because the hadith is general.
Hadith Number 2
Narrated by Abdullah bin Zubair, may Allah be pleased with them both
أخرج ابن حبان فى صحيحه عن عبد الله بن الزبير قال قال رسول الله والله ما من صلوة مفروضة الا وبين يديها ركعتان
It is narrated from Abdullah bin Zubair رضي الله عنهما that the Messenger of Allah صلى الله عليه وسلم said: “Before every obligatory prayer, there are two rak’ahs.”
Authenticity of the Hadith:
Imam Ibn Hibban included this hadith in his Sahih, therefore it is authentic according to him. Imam Marwazi accepted it as authentic, and Allama Suyuti called this hadith Hasan in
. In the margin of
, it is written that: ورجال الدارقطني ثقات meaning all narrators in the chain of Daraqutni are trustworthy and reliable.
Explanation:
This narration mentions every obligatory prayer, which includes the Maghrib prayer as well. Therefore, according to this Prophetic statement صلى الله عليه وسلم, two rak’ahs should be performed before it as well. Hafiz Zaili mentioned this hadith in نصب الراية as evidence for performing two rak’ahs before Maghrib prayer. Similarly, Imam Marwazi and Imam Daraqutni took this hadith as proof of the authenticity of this Sunnah.
Hadith Number 3
Narrated by Abdullah Al-Muzani, may Allah be pleased with him
عن عبد الله المزني عن النبى قال صلوا قبل المغرب قال فى الثالثة لمن شاء كراهية ان يتخذها الناس سنة
It is narrated from Abdullah Muzani, may Allah be pleased with him, that the Prophet Muhammad صلى الله عليه وسلم said three times: “Pray the Sunnah before Maghrib prayer.” The third time he said: “Whoever wishes may pray it.” This was so that no one would consider it obligatory, meaning not to regard it as fard (compulsory).
Explanation:
There is a clear command in this hadith, so no Muslim should feel ashamed of this Sunnah, nor should there be any negligence in practicing it. Here too, the Prophet صلى الله عليه وسلم said “whoever wishes” so that no one would consider it obligatory because in Shariah Sunnah, even wajib (necessary) acts are sometimes called Sunnah, as mentioned in the famous Hanafi fiqh book
. Here, the Prophet’s صلى الله عليه وسلم statement that no one should consider it Sunnah means “wajib” and “fard,” not just mustahabb (recommended), because the Prophet’s صلى الله عليه وسلم repeated command three times might lead one to think it is fard. According to the principles of jurisprudence, commands are for fard and wajib, and there is a severe warning for those who disobey the Prophet Muhammad صلى الله عليه وسلم.
فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ
“Whoever disobeys the Messenger of Allah صلى الله عليه وسلم may be caught in a great trial or painful punishment.”
It is established that the command of the Messenger of Allah صلى الله عليه وسلم is “fard” unless there is another clear indication that changes the original meaning of the command so that it becomes mustahabb instead. Similarly, here the Prophet صلى الله عليه وسلم said “whoever wishes” to indicate that this command is not obligatory, but this phrase serves as an indication that it should not be considered fard. There is no doubt that it is Sunnah. Therefore, just as Muslims perform other Sunnahs, they should not be negligent in performing this Sunnah either.
Hadith Number 4
Narrated by Anas bin Malik (RA)
عن مختار بن فلفل عن انس بن مالك قال كنا نصلي على عهد رسول الله ركعتين بعد غروب الشمس قبل صلوة المغرب فقلت له أكان رسول الله صلاهما قال كان يرانا نصليهما فلم يأمرنا ولم ينهانا
Mukhtar bin Fulful narrates from Anas bin Malik رضي الله عنه that during the time of the Messenger of Allah صلى الله عليه وسلم, we used to pray two rak’ahs of Sunnah before the Maghrib prayer. I asked him if the Messenger of Allah صلى الله عليه وسلم also prayed these two rak’ahs. He said that you صلى الله عليه وسلم used to see us praying them, but neither commanded us to do so nor forbade us.
Explanation:
From this hadith, it is evident that during the Prophetic era صلى الله عليه وسلم, this Sunnah was practiced in the Prophet’s Mosque صلى الله عليه وسلم. Therefore, those who truly love the Messenger of Allah صلى الله عليه وسلم are obliged to continue this practice of the Prophet’s Mosque in their own mosques.
Question: Does this narration imply that the Messenger of Allah صلى الله عليه وسلم himself did not pray these two rak’ahs?
Answer: There is no such denial in this hadith. Rather, in hadith number 9, God willing, it will be explained that you صلى الله عليه وسلم also prayed this Sunnah. Moreover, if the Messenger of Allah صلى الله عليه وسلم commanded and encouraged something but did not practice it himself, it would be a suspicion and misconception against his noble status, and how could he do that? The Quran revealed to you صلى الله عليه وسلم addresses this:
يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ ﴿٢﴾ كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ ﴿٣﴾
“Why do you say what you do not do? Allah dislikes that you say what you do not do.”
Therefore, it is impossible that the Messenger of Allah صلى الله عليه وسلم would command something and not practice it himself. Also, if the Messenger of Allah صلى الله عليه وسلم did not pray this Sunnah, then the general companions رضي الله عنهم certainly would not have prayed it either.
Question: Does this hadith imply that the Messenger of Allah صلى الله عليه وسلم did not command it?
Answer: This hadith does not deny that. Rather, the narrator says that the Messenger of Allah صلى الله عليه وسلم neither commanded nor forbade. It is wrong to conclude from this sentence that the Messenger of Allah صلى الله عليه وسلم did not command it because there was no need to command at that time since the practice was already being performed in front of him. Command is given when the practice is not being done. When the Messenger of Allah صلى الله عليه وسلم saw the practice, what was the need to command? Moreover, when the hadiths about the command have been mentioned above and the companions رضي الله عنهم complied and made this Sunnah a regular practice, that alone is sufficient to establish it as Sunnah because there are three types of Sunnah:
1. Verbal:
Meaning the Messenger of Allah صلى الله عليه وسلم commands or encourages a deed.
2. Practical:
The deed is proven by the actual practice of the Messenger of Allah صلى الله عليه وسلم.
3. Tacit:
The Messenger of Allah صلى الله عليه وسلم remains silent upon seeing a deed and does not forbid it.
And this Sunnah is established by all three methods: verbally, practically, and tacitly. Therefore, there is no room for doubt about its status as Sunnah.
Hadith Number 5
Narrated by Abdullah bin Buraidah, may Allah be pleased with him
«عن عبد الله بن بريدة عن عبد الله المزني قال قال رسول الله صلوا قبل المغرب ركعتين ثم صلوا قبل المغرب ركعتين لمن شاء خشية ان يتخذها الناس سنة»
Abdullah bin Buraidah, may Allah be pleased with him, narrates from Abdullah Al-Muzani, may Allah be pleased with him, that the Messenger of Allah صلى الله عليه وسلم said: “Pray two rak’ahs before Maghrib prayer.” He said it a third time: “Whoever wishes may pray.” This is because the Messenger of Allah صلى الله عليه وسلم disliked that anyone should consider it obligatory or compulsory.
Authenticity of the Hadith:
Imam Abu Dawood did not criticize this hadith, and Imam Al-Daraqutni and Imam Marwazi have declared it authentic.
Hadith Number 6
Narrated by Mursad bin Abdullah, may Allah be pleased with him
«عن مرثد بن عبد الله المزني قال اتيت عقبة بن عامر الجهني فقلت الا اعجبك من ابي تميم ركع ركعتين قبل صلوة المغرب فقال عقبة انا كنا نفعله على عهد رسول الله قلت فما يمنعك الآن قال الشغل»
It is narrated from Mursad bin Abdullah رضي الله عنه that I said to Uqbah bin Amir رضي الله عنه that I will tell you something strange about Abu Tamim, that he prays two rak’ahs before Maghrib. In response, Uqbah رضي الله عنه said that we used to pray these two rak’ahs during the blessed time of the Messenger of Allah صلى الله عليه وسلم. Then I said, “Then who stopped you now?” He replied: ”الشغل meaning preoccupation.
Explanation:
By preoccupation is meant necessary engagements because at that time this companion, Uqbah bin Amir رضي الله عنه, was the governor of Egypt and was mostly busy with the affairs of the people
Question: Does the fact that the companions رضي الله عنهم did not pray it mean that it is not a Sunnah?
Answer: The act that was practiced during the blessed time of the Messenger of Allah صلى الله عليه وسلم is indeed Sunnah, and that is why Uqbah bin Amir رضي الله عنه, upon hearing about Abu Tamim praying these two rak’ahs, did not object or deny it but rather provided evidence of its being Sunnah and admitted his own shortcoming.
Hadith Number 7
Narrated by Anas bin Malik (may Allah be pleased with him)
عن انس بن مالك قال كنا بالمدينة فاذا اذن المؤذن لصلوة المغرب ابتدروا السواري فركعوا ركعتين حتى ان الرجل الغريب ليدخل المسجد فيحسب ان الصلوة قد صليت من كثرة من يصليها
Anas bin Malik (may Allah be pleased with him) narrated that when we were in Medina and the Maghrib call to prayer was made, the Companions (may Allah be pleased with them) would quickly stand behind the pillars and pray two rak’ahs, so much so that travelers coming from outside, seeing many people praying Sunnah, would think that the obligatory prayer had already been performed.
Explanation:
From this hadith as well, it is clearly understood that during the blessed time of the Prophet Muhammad (peace be upon him), this practice was common in the Prophet’s Mosque (peace be upon him). May Allah, the Exalted, guide Muslims to also make their mosques like the Prophet’s Mosque (peace be upon him) and implement the Prophetic traditions in their time. Ameen.
Hadith Number 8
Narrated by Anas bin Malik (may Allah be pleased with him)
«عن انس بن مالك رضى الله عنه يقول كان المؤذن يؤذن على عهد رسول الله لصلوة المغرب فيبتدر لباب أصحاب رسول الله السواري ليصلون الركعتين قبل المغرب حتى يخرج رسول الله وهم يصلون»
It is narrated from Anas bin Malik رضي الله عنه that during the blessed time of the Messenger of Allah صلى الله عليه وسلم, when the Mu’adhdhin would give the Maghrib call to prayer, the prominent and special companions رضي الله عنهم would quickly go behind the pillars and pray two rak’ahs of Sunnah before the obligatory prayer, until the Messenger of Allah صلى الله عليه وسلم would come out and they would be praying.
Explanation:
From this hadith, it is understood that the companions رضي الله عنهم found this Sunnah desirable and preferred it, and their effort was also liked by the Messenger of Allah صلى الله عليه وسلم.
Hadith Number 9
Narrated by Abdullah Al-Muzani رضي الله عنه
عن عبد الله المزني ان رسول الله صلى قبل المغرب ركعتين ثم قال صلوا قبل المغرب ركعتين ثم قال عند الثالثة لمن شاء خاف ان يحسبها الناس سنة
It is narrated from Abdullah Muzani, may Allah be pleased with him, that the Messenger of Allah صلى الله عليه وسلم prayed two rak’ahs before Maghrib prayer, then said: “Pray two rak’ahs before Maghrib.” Then for the third time he said: “Whoever wishes may pray.” This was out of fear that someone might consider it obligatory.
Authenticity of the Hadith: Allama Ahmad bin Ali Al-Maqrizi wrote after this hadith in مختصر قيام الليل: وهذا اسناد على شرط مسلم, meaning the chains of this hadith are authentic according to the conditions of Sahih Muslim. Also, Imam Ibn Hibban mentioned it in his Sahih
, therefore this hadith is also authentic according to him.
Explanation:
According to this hadith, this Sunnah of the Messenger of Allah صلى الله عليه وسلم is established both verbally and practically. In سبل السلام شرح بلوغ المرام p. 5 vol. 2 it is stated: فثبت شرعيتهما بالقول والفعل, meaning the prescription and Sunnah status of these two rak’ahs is established both verbally and practically from the Messenger of Allah صلى الله عليه وسلم. Similarly, the statement of the grandfather of the Khalifah Sahib al-Khilafah is also recorded, as will be mentioned at the end of your text, InshaAllah.
Viewers! This hadith removes the misconception that the Messenger of Allah صلى الله عليه وسلم did not pray this Sunnah, because according to this hadith the Messenger of Allah صلى الله عليه وسلم himself prayed this Sunnah and then commanded others. This shows the great status of this Sunnah and removes all excuses against it.
Hadith Number 10
Narrated by Abu Umamah (may Allah be pleased with him)
عن أبى امامة رضى الله عنه قال كنا لا ندع الركعتين قبل المغرب فى زمن رسول الله
Abu Umamah (may Allah be pleased with him) narrated that during the blessed time of the Prophet Muhammad صلى الله عليه وسلم, we never abandoned praying two rak’ahs of Sunnah before Maghrib prayer.
From this hadith, it is understood that this is a “permanent” and established Sunnah, and the claim by some people that it should sometimes be prayed and sometimes abandoned is incorrect.
Viewers!
From these ahadith, it is clear that the Prophet Muhammad صلى الله عليه وسلم used to pray this Sunnah and urged others to do so, and it was practiced during the Prophetic era صلى الله عليه وسلم. Also, the servants of the Prophet صلى الله عليه وسلم, who served him during the last ten years of his life, such as Anas ibn Malik (may Allah be pleased with him) and other companions like Uqbah ibn Amir (may Allah be pleased with him), Abu Umamah Bahili (may Allah be pleased with him), and others (may Allah be pleased with them), also practiced this Sunnah. For further emphasis, some practices of the companions (may Allah be pleased with them) are also mentioned.
